Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Ciiru fukki nañu ko ci saar fukki bi ne dees na ko dekkal ci fan yu jooy bi jaarale ko ci jëfandikoo bu ñett-jéego bu xebaar bu baax bu baaxee ba fàww. Gannaaw loolu, Gabriyel jox na Ciiru jaar-jaaru waxu yonent bu saar fukki ak benn bi, te noonu mu fësal jaar-jaaru leerug dex gu mag gi di Hiddekel.
“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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.
“Amna soxla bu gëna jàng bu gëna jege ci Kàddug Yàlla. Rawatina, war nañu jox Daniyel ak Peeñ gi ngërëm gu ëpp ga ca jamonoy sunu liggéey ba léegi. Mën na am ay mbir yu bari lañu ci waxul dara walla wax lu néew ci ay wàll yu jëm ci kàttanu Room ak papas bi, waaye war nañu woo nit ñi ci li yonent yi ak ndaw ya bind, ci yégleb Xel Mu Sell mi. Xel Mu Sell mi moo defar mbir yi noonu, du ci ndajeel wax ji ci yëgleb gi, du ci xew-xew yi ci ñu nettali, ngir jàngale ne nit ki di jëfandikoo war nañu ko denc ba kenn gis ko, mu nëbb ci Kirist, te Boroom bi di Yàlla asamaan ak yoonam war nañu leen yékkati.”
“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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Jàngal téereb Daniyeel. Woo fa, benn poñse ba beneen, jaar-jaari buur-yi fa ñu tektal. Gisleen politig-kat yi, kuréel yi, ak xarekat yu am doole, te xoolleen ni Yàlla liggéeyoon ngir suufe réy-réyu nit, te sànni ndamlu nit ci pënd mi. Yàlla rekk lañu fésal ne ku màgg la. Ci peeñum yonent bi, gis nañu ko muy daaneel benn kilifa bu am kàttan te taxawal beneen. Fésal nañu ko ne mooy Buurub àddina si yépp, mi ngi ci wetu tënk ay nguuram guy sax ba fàww — Boroom fan yi yàgg, Yàlla mi dund, Cosaanug bépp xam-xam, Kilifag jamono jii, kiy fésal lii di ñëw. Jàngal te dégg ni nit ki nekk lu néew, lu woyof, lu gàtt fan, lu juum, lu tooñ, buy yëkkati ruuam ba jëm ci neen.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Xel mu Sell mi jaarale ko ci Esayi, di nu jublu ci Yàlla, Yàlla ju dund ji, nekk mbir mi gën a yelloo seetlu — ci Yàlla ni ko Almasi feeñale. ‘Ndaxte am na xale bu ñu nu juddoo, am na doom bu ñu nu may; te nguur gi dina nekk ci abikatam; te turam dees na ko wax ne: Kéemaan, Diglekat, Yàlla ju Dóor, Baay bi Fàww, Buurub Jàmm’ [Esayi 9:6].”
“The light that Daniel received direct 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 have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Leer gi Daniel jot ci Yàlla ci yoon wu jub wi, dees na ko jox ngir bés yu mujj yii ci kaw lool. Gis-gis yi mu gisoon ca wetu dexu Ulai ak Hiddekel, dex yu mag ya ca réewu Shinar, léegi dañu tàmbalee yegg ci seen matal, te bépp mbir mi ñu waxoon lu jiitu ci ay wax yu yonnee, léegi du yàgg ba lépp am.” Manuscript Releases, volume 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
Xelum Sell mi “defaroon na mbir yi” ci joxe waxu yonent bi ak “xew-xew yi” ci mujjgàllug Daniel, ba tax ne saa yu njëkk bi (fukk) dafa tegtal xeetu askanu Yàlla ci fan yu mujj yi, ni noonu it saa yu mujj bi (fukk ak ñaar) di ko tegtale. Defarug ñetti saa yooyu, yi di melow leer gi ci dexu Hiddekel, te “ñu ko joxe woon na rawatina ngir fan yu mujj yii,” dañu ko dogal ngir mu yëgal melokaanu ñetti jéego yi ci tekkital “dëgg.” Bu njëkk bi àndee ak bu mujj bi, te bi ci digg di tegtal dëddu, kon gis nanu du rekk xayma baatu Ebre bu tudd “dëgg,” bi ñu sosoon ak arafu njëkk, arafu fukk ak ñett, ak arafu mujj ci alifbe Ebre bi, waaye itam gis nanu ci moom màndarga Alpha ak Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Saaru Daniel, njeexital fukk ak benn ñeent junni junni ñeent-fukk ak ñent ñi ñoo xam ñaari peeñ yi, maanaam peeñu “chazon” bu at yu ñaar junni juróom-ñent téeméer ak ñaar-fukk, ak peeñu “mareh” bu at yu ñaar junni ñett téeméer. Duñu xam rekk ñaari peeñ yooyu, waaye itam am nañu xew-xewu sellaayu yoon ci ngëm, mi juddu ci peeñu “marah” bu jigéen te di sabab, maanaam peeñu “melo” bi.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Ngir xel mi ak ruu bi, ni mu mel itam ngir yaram wi, mooy yoonu Yàlla ne doole day am ci jëfandikoo ak góor-góorlu. Jëfandikoo la tax yokkute di am. Ci méngoo ak yoon woowu, Yàlla jagleel na ci Kàdduam ay jumtukaay yu ñuy jaaroo ci yokkute xel ak bu ruu.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Biibël bi ëmb lépp ay pexe yu nit ñi soxla ngir xam ni ñu man a waajal seen bopp, muy ci dund gu nekk fii, walla ci dund gu di ñëw. Te pexe yooyu, ñépp a man a xam seen njàngat. Kenn ku am xel mu man a faral di jàpp njàngalem, du man a jàng benn wàll ci Biibël bi te jëlul ci ay xalaat yu am njariñ. Waaye njàngat bi gëna am solo ci Biibël bi, duñu ko man a jot ci njàng mi di wérante rekk mbaa ci njàng mu tasaaroo. Rëccu dëggam gu mag gi, duñu ko tëral noonu ba jàngkat bu gaaw walla bu yéyéy di ko man a xàmmi. Bëri ci ay alalam nekk nañu fu suufe lool ci kaw bi, te duñu ko man a jot ludul ci seet bu sax ak jéego yu ànd ak saxal. Dëgg yi di samp mboolem gu mag gi, war nañu leen a wut te dajale leen, ‘tuuti fii, te tuuti fale.’ Esaayi 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Buñ leen seetee noonu te dajale leen, dinañu gis ne dañoo méngoo bu mat ak seen bopp. Bëgg-bëgg bu nekk ci Injil yi mooy yokk ci yeneen yi, yégleb bu nekk mooy leeral beneen, dëgg bu nekk mooy yokk walla yaatalug beneen dëgg. Melokaani ak misaal yi ci tërali Yawut yi, Injil mooy leen biral. Pexe bu nekk ci Kàddug Yàlla am na fa mu war a nekk, te xew-xew bu nekk am na li mu jëm ci. Te tabax gu mat sëkk, ci njàngatam ak ci ni ñu ko defee, di seedeel Boroom bi ko sos. Tabax bu mel noonu, xel wu dul bu Aji Sax ji rekk moo ko man a xeeb wala bind.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“Bu nit ci xaaj yi yu bare yi ak di seet seen njàppale ak seen diggante, kàttanu xel yi gëna kawe ci nit ku nekk dañuy dugg ci liggéey bu tar. Kenn mënu ko di jëfandikoo ci jàngat loolu te doxul ci yokk kàttanu xelam.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Te du ci wuut dëgg ak dajale ko la njariñu xel bu jàngale Biibël di nekk rekk. Waaye itam, mu ngi nekk ci jéego ji war ngir xam bu baax mbir yi ñu tëral. Xel bu far ci mbir yu suufe yi rekk, dafa gàtt te néew doole. Su fekkee ne kenn yebluwul mukk ngir xam dëgg yu màgg te yaatu, bu yàgg ba noppi mu ñàkk kàttanu yokkuteem. Ngir aar ci suufal gi, te di yëngu ngir yokkute, dara manul jege njàngum Kàddu Yàlla. Ci mbirum tàggat xel, Biibël gëna am njariñu ba mu ëpp téere yeneen yépp, walla sax yépp booloo. Màggaay mbiram, yombute gu tedd gi ci waxam, ak rafetlu nataalam, ñuy yëngal te yékati xalaat yi ni dara yeneen mënul. Benn njàngat du joxe dooleb xel bu ni mel ni jéego ji ngir xam dëgg yu réy yu xamal gi. Xel bu ni mel, bu jëmaleesook xalaati Ki dul Jeex, warul ludul yaatu te gën a dëgër.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
« Te doole na, dooley Biibël ci yokkute gi aju ci bindu xol ak ruu ga ëpp na lool. Nit, mi Yàlla bind ngir bokk ak Moom, du gis dundam dëgg ak yokkutem lu dul ci boobu bokk. Ndaxte bindees na ko ngir mu gis ci Yàlla mbégteem gi gën a kawe, du man a gis ci dara ju dul Kooku li man a dalal bëgg-bëggu xol bi, te doyël xiif ak marug bakan bi. Ku jàng kàddug Yàlla ak xol bu dëggu te nangu njàngale, di seet a xam dëgg-yaram yi ne ci moom, dees na ko yokk ci jëflante ak Boroomam; te, bu dul ci sa tànn bopp rekk, amul kemtalaay ci mën-mën yu yokkutem. »
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Ci biir ak ci yeneeni mbir yu bare yi mu ëmb, Biibël bi am na lu man a yégle xel bu ne ak lu man a laal xol bu ne. Ci xëtiyam dañuy gis jaar-jaari jamono yu gën a yàgg; nettali dund gu gën a dëgg ci dundug nit; dogali nguur ngir doxal réew mi, ngir sàmm kër gi—dogal yu xelal nit masul a yemal. Mu ëmb xam-xamu xel mu gën a xóot, bindu bàyyi bu gën a neex te gën a màgg, bu gën a fees ak yëngu-yëngu xol te gën a metti xol. Doonte su ñu leen seetee ci noonu, mbind mi nekk ci Biibël bi ëpp na lool njariñ ak solo liggéeyu bindkat bu nekk nit; waaye su ñu leen xool ci seen diggante ak xalaat bu mag, bu nekk xol baat bi, seen yaatu ak seen solo ànd na ak lu dul jeex. Su ñu leen seetee ci leerug xalaat boobu, mbir bu nekk jot na benn solo bu bees. Ci dëgg yu gën a yomb ci wax sax, am na ay dogal yu kawe ni asamaan te yu ëmb àddina ak abadiyya.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Pexe bu diggante Biibël bi, te mooy pexe bi ñeneen yépp ci téere bi bépp di wër, mooy pexe njotlu gi, mooy delloo ci ruu nit ki melokaanu Yàlla. Li dale ci jëfandikoo bu jëkk bi ci yaakaar, bi ñu waxee kaadu àtte ga ca Eden, ba ci digeb ndigël gu mujj, gu màgg te tedd, ci Kàddug Peeñ gi, ne: ‘Dañuy gis kanamam; te turam dina nekk ci seen jë.’ (Peeñ 22:4), li téere bu nekk ak wàll bu nekk ci Biibël bi di yégle mooy ubbilinu pexe bu yéeme bii,—yékati nit,—dooley Yàlla ji, ‘moo nu may ndam ci sunu Boroom Yeesu Kirist.’ 1 Korent 15:57.” Education, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Ci kàddu bi ñu fàttewoon rekk, ñu wone na ne Biibël bi, bu ñu ko seetaan ci benn yoon wu nekk ci mbindum téere, moo gën fu sore bépp liggéeyu nit. Sœur White wax na ne: “Ci ay xëtam am na fa jaar-jaaru jamono ju gën a yàgg; dundug nit bu gën a dëgg te yem ci dund gu réy; yoonu nguur ngir saytu réew mi, ak ngir sàmm kër gi—yoon yu xelal nit mënul a jot moroom. Mu yor xam-xamu xel mu gën a xóot, bindu woy wu gën a neex te gën a màgg, wu gën a fees ak yëg-yëg te gën a yërëm,” te it “tabax bu mel noonu, kenn xel du ko man a xalaat walla bind ndare, lu dul xelu Ki Dul Jeex.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Lépp yi sàrt yu ñu nangu ci nit ñi, te ñuy xamale sàrt yi di joxe tegukaayu mbind mi, Biibël bi moo leen raw. Ndëgër yi ñuy jàngale ci yuniversite yi ci nit ñi, te ñuy xamale wuute bi nekk diggante mbind mu diggante walla bu gën a suufe ak jëfandikookat yu màgg yi ci mbindum nit ñi, Biibël bi moo leen raw yépp. Kon nag, war nañu xam ne ngënéelu, moom taxawaayu mag bi ci seede bu yonent bu Biibël bépp, dañu ko tegu ci gisiin gu mujj gi Daniel. Moo di xonq-poset bi ci seede bu yonent bi, te amul genn ngënéel ci mbindum nit ñi buy jege seede bu Daniel saar 11, tambalee ci aaya bu njëkk ba wàcc ba ci saar 12 aaya 4.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Ci téereb Peeñu bi, téere yi yépp yu Biibël bi da ñuy daje te jeex fa, te ci peeñu boobu lañuy jàppaat ay rëdd yu benn yonneent ci téereb Danyeel bi; waaye ci seen diggante, téereb Danyeel mooy njàngale bu njëkk, te Peeñu mooy bu mujj. Lépp am na ci njàngale bu njëkk ba, te lépp am na itam ci téereb Danyeel; te ngir jeexal téere bi ci kaw, mooy vision bi ñu ko jox ci dexu Hiddékël. Jeexitalu xew-xew yi teewoon ci vision boobu tàmbalee na ci aaya ñeent-fukk, te dafay kontine ba téere bi tëj ci aaya ñeent ci saar fukk ak ñaar. Aaya yooyu da ñuy taxawal mujjantal gu mag gi ci bépp dëgg-gu-yonneent gu ñu mas a wax walla bind, ci kaw nit ñu sell ña yu jamono ju yàgg ji, boole ko ak Sœur White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Li jiitu ci xalaat boobu ci sarax bu fukk ak benn mooy jaar-jaari mbir yi nekk ci biir sarax ba, yi jox seede ngir xam-xam bu jub ci juróom-benn aaya yu mujj yi ci sarax bu fukk ak benn, foofu ñetti noon yu ajanaabu ji, rab wa ak yonent bu dëggul ba léegi di jiite àddina bi ba ci jeexital waxtu nattu nit ñi. Yaay White tekki na jamono jii gu ne ci wér-gu-yaram.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Amunu jot ngir yàqu ci ñàkk. Jamono yu metti ngi nekk ci sunu kanam. Adina bi yépp dees na ko yëngal ak xel muuru. Te léegi, xew-xewu tiis yi waxees na ci yonent yi dinañu am. Yonent bi nekk ci Daniel sarax 11 agsi na ba jege ci matug yokkuteem. Lu bare ci taarix bi am ba tàbbi ci matug yonent bii dinañu ko delloo. Ci aaya 30, dañuy wax ci benn doole bu ‘di na metti xol, dellu, ba am mer ci kóllëre gu sell gi: noonu lay def; waaye dina dellu sax, bokk xel ak ñi bàyyi kóllëre gu sell gi. Te ay mbooloom xare dinañu taxaw ci wetam, te dinañu sobal kër-yàlla gu dëgër gi, te dinañu dindi sarax su bisub ne, te dinañu teg lu bon lu waral màbb. Te ñi di def lu bon ci kóllëre gi, dina leen yàq ak wax yu neex; waaye nit ñi xam seen Yàlla dinañu am doole, te dinañu def jëf yu mag. Te ñi am xam-xam ci biir nit ñi dinañu jàngal ñu bare: waaye dinañu daanu ci saamar, ak ci safara, ak ci njaam, ak ci alal juñu leen nangu, di ay fan yu bare. Te bu ñu daanee, dees na leen dimbali ak ndimbal lu tuuti: waaye ñu bare dinañu tàpp ci seen wet ak naaféq. Te yenn ci ñi am xam-xam dinañu daanu, ngir seetlu leen, ak sellal leen, ak weexal leen, ba ci jamono mujj ga: ndaxte mu ngi des ba ci jamono jisoon ba. Te buur bi dina def la ko neex; te dina yékkati boppam, maggal boppam sut Yàlla bu nekk, te dina wax ay wax yu yéeme ci sa Bés-bu-Yàlla; te dina am njariñ ba mer ma mat, ndaxte li dogaloo moom dina am.’ Daniel 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Njàng mu mel ni yi ñu wax ci baat yii dina am. Nu ngi gis ay firnde yu wone ne Seytaane mu ngi gaaw a man a jàppe xel yi nit ñi, ñi amul ragal Yàlla ci seen kanam. Na ñépp jàng te xam lu ëmb ci waxi waxkat yi ci téere bii, ndaxte léegi nu ngi tàbbi ci jamono juy metti ji ñu waxoon ne:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Te ca jamono Michael dina taxaw, buur bu mag di doon taxaw ngir doomi sa xeet; te jamono tiis dina am, bu mel ni amagul woon mukk ba xeet amee ba ci jamono jooju. Te ci jamono jooju sa xeet dinañu mucc, képp ku ñu gis ne bind nañu ko ci téere bi. Te ñu bare ci ñi nelaw ci suuf si dinañu yeewu, ñenn ci dund gu dul jeex, te ñeneen ci rus ak xeeb gu dul jeex. Te ñi am xam-xam dinañu leer ni melax asamaan; te ñi yóbbu ñu bare ci njub, dinañu mel ni biddéew yi ba fàww ak fàww. Waaye yaw, yow Daniyel, tëjkal wax yi, ta fàt téere bi ba ci jamono mujj gi: ñu bare dinañu daw fu nekk, te xam-xam dina yokku.’ Daniyel 12:1–4.” Manuscript Releases, limu 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Ci jumtukaay bii, Sister White njëkka jëfandikooñu kapituur 11 bu Daniel, te gannaaw loolu mu xamale njariñ bi ne, «baari ci jaar-jaar yi xewe ci matug waxu Yonent bi dinañu dellu amaat.» Gannaaw loolu mu wax ci yoon wu jub ndigal yi nekk ci aaya 30 ba 36, te topp ci wax ji ne, «mbir yu mel ni yiñu melal ci kàddu yii dinañu am.» Bu mu waxee aaya 30 ba 36, te wax ne mbir yu mel ni aaya yooyu dinañu am, gannaaw loolu mu xamale jeexital waxtu yiñu may nit ku nekk sañ-sañu tànn, bi Michael di taxaw, ci aaya 1 bu kapituur 12. Ci def loolu, mu ngi tànn rekk juróom-ñaari aaya yooyu, di leen teg ci jaar-jaar ji jiitu ci saa si Michael di taxaw.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Lu ëpp benn yoon ñu jàngat nañu jaar-jaaru ayet ñatt-fukk ak fanweer ba ñatt-fukk ak juróom-benn, ak ni ñuy àndandoo ak ayet ñeent-fukk ba ñeent-fukk ak juróom-ñaari ci Daniel fukki benn, te léegi dinañu tàmbali seet yeneen jamono yu jaar-jaaru waxi Yàlla ci saar bi fukki benn, yi ñu delloo ci juroom-benni ayet yu mujj yooyu. Waaye bala nu def loolu, dinañu dellu joxe ab tënk bu gàtt ci ni ayet ñatt-fukk ak fanweer ba ñatt-fukk ak juróom-benn di àndandoo ak ayet ñeent-fukk ba ñeent-fukk ak juróom-ñaari.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Aayaat ñetti fukk bi mo firnde jokkoo gi nekk diggante Room bu bokkoon ci ña xamul Yàlla ak Room bu bokkoon ci baap bi. Jaar-jaaru waxtu woowu dees na ko wax ci yeneen ay xët yu bare ci waxi yonent yi, yu jëfandikoo fan yii mel ni atum 330, 508, 533 ak 538. Am na yeneen ay màndarga yu yonent yi tektal ci soppiku gi nekk diggante ñeenteel nguur gi ak juróomeel nguur gi ci waxi yonent yi ci Biibël bi, waaye ci aayaat ñetti fukk ak benn, Room bu bokkoon ci ña xamul Yàlla taxaw na ngir baap bi, ni ko Clovis teewloo ci atum 496. Kàttan yu bokkoon ci ña xamul Yàlla yi, yi Clovis di jëkk a teewloo ci aayaat bi, moo matal liggéeyu dindi bépp bañu-bokku bu bokkoon ci ña xamul Yàlla (“daily”) ci yokkute baap bi ba ci atum 508. Xare yi amoon ci jamono yooyu indil na yàqute dëkku Room ci jaar-jaar boobu, ni ko “sanctuary of strength” di teewloo, te ba ci atum 538, kàttan yu bokkoon ci ña xamul Yàlla yi teg nañu baap bi ci gànguna suuf si, te mu daldi joxe yoonu Dibeer ci Kureelu Orleans.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Saar yi ñaar-fukk ak ñaar ba ñaar-fukk ak juroom-benn moo xamle xeexu rey nit, bi paapaas gi indi woon ci ñi Yàlla takku ci diggante at yu téeméeri ñaar ak juróom-benn-fukk yi ak juróom-benn-fukk yi ci Jamonoy Lëndëm. Mujj gi, paapaas gi dina agsi ci njéxitam ci saar bi ñaar-fukk ak juroom-benn. Ci saar bi ñeent-fukk, Reagan dafa sàkk booloo gu kumpa ak antikiriis bi, te loolu fekkale na jamono ji xeexal gi Protestantisma doon defee nekk nañu ko dindi, ni ko atum 508 di firndeel. Jëflante Reagan ci xaalis ak dooley xareem, dees na ko fekk ci misaal mi “loxo yi” taxawoon ngir dimbali paapaas gi ci atum 496. Alagug kër-gu-aay gi ak dooleem ci Room bu pagan, bi dëkkub Room di ko firndeel, moo mel ni alagug Dastuuru États-Unis bi ci ndigalu Dibeer bu mad a ñëw, ndaxte Dastuur bi mooy kër-gu-aay gi ak dooleem ngir États-Unis. Ci ndigalu Dibeer ba, paapaas gi dinaa dellu tegat ci gàngune suuf si, ni ko atum 538 di firndeel.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Kon la dina tàmbali jamono mujj gu papas yi di fitna ak rey taalibe Yàlla yu takku yi, ni mu amee woon ci jamonoy Lëndëm gi, dale ci 538 ba 1798. Loolu dina yóbbu ci jeexital xelookat nit ñi, bi Mikaayel di taxaw, ni ko 1798 di tegtale, ba papas gi, gi ame woon njariñ diirub junni ak ñaar téeméer ak juróom-benn fukk at, jàngoro mer mu réy mi ci gaañu dee gi.
We will continue this study in the next article.
Dina nañu wéyal njàngum bii ci waatukaay bi ci topp.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Benn yoon, bi ma nekkoonoon ca dëkkub New York, ca guddi ga lañu ma woo ngir ma gis tabax yu di yéeg etaas gannaaw etaas ba jëm asamaan. Tabax yooyu dafañu leen seedeel ne duñu lakk, te tabax nañu leen ngir màggal seen boroom ak seen tabaxkat. Gëna kawe ak gëna kawe la tabax yooyu di yéeg, te ci seen biir dañuy jëfandikoo jumtukaay yu gëna jafe njariñ. Ñi moom tabax yooyu nekkuñu di laaj seen bopp: ‘Nan lañu man a gëna màggale Yàlla?’ Boroom bi nekkul woon ci seen xel.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Xalaat naa ne: ‘Éy, su ñi ngi nii di dugal seen alal man a gis seen yoon ni Yàlla koy gise! Ñu ngi dajale tabax yu mag te rafet, waaye séen waajal ak séen nattal, ci kanam Buur bi yor asamaan ak suuf, lu doy waar la. Duñu jàngat ak dooley xol sépp ak xel ngir xam ni ñuy mana màggal Yàlla. Ñu sàggane nañu lii, mooy kóllëre bu njëkk bu nit ki.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Bi këru yu mag yooyu di yéeg, boroom yi bégoon ak réy-réylu gu bëgg daraja, ndax am nañu alal ju ñuy jëfandikoo ngir neexal seen bopp te yóbbu seen dëkkandoo yi ci kiñaan. Lu bare ci alal ji ñu noonu dugaloon, jëlees na ko ci sonal nit ñi, ci daanakaane ba ñàkk doole yi. Fàtte nañu ne ca asamaan am na téere bu ñuy bind ci bépp jëf-jëf bu aju ci liggéey ak njëg; képp doxalin bu jubulwul, bépp jëf bu naxari, fa lañu ko bind. Waxtu wi ngi ñëw, bu ci seen nax ak seen xeeb nit ñi di agsi ci njëg mu ne Yàlla du leen may ñu weesu ko, te dinañu xam ne muñug Yowa am na kem-kàttan.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Li ma ci topp te feeñu ma mooy yëngu ndaw ci mbind mi. Nit ñi xool nañu kër yu kawe te ñu defe woon ni duñu lakk, ne: ‘Wóor na bu baax ne amul dara lu leen di jot.’ Waaye kër yooyu lakk nañu mel ni ñu tabax leen ak xott. Masiini ndox yu ñuy faje safara mënuloo dara ngir tax ba alag ga taxaw. Ñi di liggéey ci fayda safara mënuloon jëfandikoo masiini ya.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Dama ma neexal ne, bu waxtu Boroom bi ñëwee, su fekkee amul benn coppite ci xol yu nit ñi di boroom réy-réy ak bëgg-bopp, góor ñi dinañu gis ne loxo boobu doon am doole ngir musal, dina am doole it ngir alag. Amul benn kàttan gu àddina man a tere loxob Yàlla. Amul benn jumtukaay bu ñuy jëfandikoo ci tabax kër yi, bu leen man a aar ci alag bi, bu waxtu bi Yàlla dogal agsee ngir yónnee mbugal ci nit ñi ndax seeni xeeb yoonam ak ndax seen bëgg-boppu soxla.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Du bare amul ñu, sax ci biir jàngalekat yi ak nit ñi di yor réew mi, yu xam lii di sabab yi tëdd ci suufu nekkinu askan wi fi nekk tey. Ñi yor kàllama nguur gi mënuñu saafaraal jafe-jafe bu ñaawug yëf-yëf, ñeew-doole, ñàkk-ji, ak gëna yokku ci tooñ. Ñoom dañuy xeex rekk ci neen ngir taxawal liggéey yu jëfandikoo alal ci wetu kaaraange gu gën a wóor. Su fekkee ne nit ñi dégluwoon bu baax njàngum Kàddu Yàlla, dinañu gis ab saafara ci jafe-jafe yi leen di jaaxal.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Mbind mi dafa wax ne melokaanu àddina, tuuti lu jiitu ñëwaatu ñaareelu Kirist. Ci nit ñi di dajale alal yu bare lool ci sàcc ak naqarlu, bindees na ne: ‘Dangeen dajale alal ngir bés yu mujj yi. Xoolleen, peyu liggéeykat yi góob seen tool yi, bi ngeen leen téye ak nax, di yuux; te yuuxu ñi góobbi dugg na ci noppu Boroom Sabaot. Dangeen dund ci bànneex ci kaw suuf, te di bàyyi seen bopp ci yëf yu neex; dangeen yar seen xol, mel ni ci bésu rendi. Dangeen àtte ba rey ku jub; te du leen bañ.’ Jacques 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Waaye mooy jàng moytu yi màndargay jamono yi di gaaw a matal di jox? Ban xel mooy jàpp ci kaw nit ñi àddina? Ban soppi mooy feeñ ci seen taxawaay? Du gën dara ci li feeñoon ci taxawaayu waa àddinay Nóoyaxa. Ñu lëmboo ci liggéeyu àddina ak bànneexam, nit ña lu jiitu ndox maadal xeexoon ‘xamuñu ba ker gi ñëw, daldi leen yóbbu yépp.’ Matthew 24:39. Am nañu woon artu yu jóge asamaan, waaye bañ nañu woon a déglu. Te tey itam, àddina si, bu yéeme woon ci baña sàkku baatub artu Yàlla, mingiy gaaw a daw jëm ci alkande gu fàww.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Àddina bi yépp dafa yëngu ak xelum xare. Yëgleb ci saraxalek bu fukk ak benn ci téere Daniel jege na ba àgg ci matugam bu mat. Léegi ay xew-xewu tiis yi ñu wax ci yëgle yi dinañu am.” Testimonies, volume 9, 12–14.