The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
Pexe Daniel ci saar fukk ak benn mooy taxawaayu tegu bu mag bi ñeel bépp ay gis-gis yu wax ne jëme ci yonent yi ci Biibël, te gis-gis gu nekk ci saar fukk ak benn dëgëral na ko misaal u Room.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Te itam yooyu, ñu bare dinañu jóg, di bëgg a xeex buur bu bëj-gànnaar; te it ay nit ñu sàcc ci sa xeet dinañu yékkati seen bopp ngir dëgëral peeñ mi; waaye dinañu daanu. Daniel 11:14.
Jones addresses the previous verse as follows:
Jones jàngale bind bi jiitu li jiitu bi weesu nii:
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
«Bi Amoréen yi feesalee nattub seen tooñ, séen bérab joxees na ko Israyil, xeetu Yàlla bi. Bi Israyil, topp yoonu ñi dul xam Yàlla, moom itam feesalee kaasu tooñ, Yàlla yékkati buurug Babilon, jël lépp. Bi Babilon feesalee kaasu tooñam, kàttan ga joxees na ko Perse. Te bi malaaka bi dëddug na ndax njubadi Perse yi, kon kilifag Gerees dikk na, daldi ko fey.»
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
“Te ndox nagoon na doole Gereg yi war a sax? Kañ la waroon a dammiku? ‘Bi ñi jubadiykat ya matalee sañ-sañu bàkkaar bi.’ Xeetu réew moomu day taxaw ba keroog mu feesal nattuwaayamug tooñ, te bu boobaa doole ji day jàll ca beneen nguur. Doole jañu ko joxee mooy gu Room, ni nu ko jàng ci Daniel 11:14. ‘Te ci jamono yooyu, ñu bare dinañu jóg di xeex buur bu bëj-gànnaar; itam sacc yi bokk ci sa nit ñi dinañu yékkati seen bopp ngir saxal gis-gis bi; waaye dinañu daanu.’ Réew moomu mi ngi fii feeñal ne mooy réewum sàcc—doom-i sàcc, ni ko wetu mbind mi wax.”
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
“Ñoom lañu jox léegi nguur gi, te lu tax?—‘Doomi sàcc ñi dinañu yékkati seen bopp ngir samp peeñ mi.’ Bu xeet wii agsee ci biir mbir mi, kon dinga gis li samp peeñ mi, li nekk benn bu mag ci li peeñ mi di jublu ci moom, mooy mandarga bu gën a am solo ci rëddoo peeñ mi, bi Yàlla joxe jaarale ko ci yonent yi ngir bépp jamono.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones wax ne, bi doole Room bi “dugg ci mbir mi, noonu la dugg” … “rëdd wàllug gis-gis gi Yàlla jox jaarale ko ci yonent yi ngir jamono yépp.” Ci jaar-jaari Miller, Protestaa yi daan jàngale, ni Adventismu Laodise bi di ko def léegi, ne sàcckat yi ci sa xeet mooy Antiochus Epiphanes, buur bu Seleucid bu nguuraloon diggante at 175 ak 164 lu jiitu Almasi bi. Moom dafa bokkoon ci njabootu Seleucid yi, te loolu bokkoon ci benn ci réew yi juddoo ci Gereg yi te njëkk a génn ci tasaaroo nguurug Aleksàndar Bu Mag. Juuyoo gi ci mbir mii dafa doon lu xóot te leer ba noppi ci jaar-jaari Millerite, ba taxoon sañ-sañu wax ne mooy Antiochus Epiphanes mi ngi feeñ ci kaarte pionee yi bu 1843.
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
Wax bi ci Antiochus ci tablaa bi mooy benn rekk ci li nekkul ci Kàddu Yàlla gu yégleb. Mu nekk foofu ngir weddi jàngale yu dul dëgg yu Protestaaŋ yi jamono jooju, te léegi mooy itam jàngale ju dul dëgg ju Adventisme bu Laodise. Ndax William Miller déggoon na bu baax xóotaayu solo bi nekk ci xam ne Room mooy dooley suuf si samp “rëdd-u gis-gis bi Yàlla jox jaarale ko ci yonent yi ba fàww,” loolu am na ku koy sikki-sakka; waaye li leeroon mooy ne amoon na lu doy ngir aar bu wér ne Room mooy samp peeñ mi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Fu amul pexe, nit ñi dinañu réer; waaye ku sàmm yoonu Yàlla, barkeel la. Kàddu yu xel 28:14.
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
Sulamaan bind ne fu sax ne fa amul peeñu, nit ñi di dee; te baat bu Ebraayik bi ñuy wax “peeñu” ci sarax bi ñenteel-fukk ak ñeent, mooy benn baat ak bi nekk ci léebu Sulamaan. Peeñu mooy mbirum dund walla dee, te “peeñu” gi ñu taxawal ci misaalu Room. Baat bi ñuy wax “peeñu” ci sarax bi ñenteel-fukk ak ñeent, mooy benn baat ak bu ñuy wax peeñu ci Habakuk, saraxu ñaareel bi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Dinaa taxaw ci sama wottu, te taxaw ci kaw kër gu kawe gi, di xool ngir gis li mu may wax, ak li ma war a tontu bu ma yeddee. Noonu Aji Sax ji tontu ma ne: Bind peeñ mi, te leerale ko ci tabal yi, ngir ku ko jàng man a daw ak moom. Ndaxte peeñ mooma ngi sax ba ci jamono ju ñu tëral; waaye ci mujj ga, dina wax te du fen; doonte mu yàgg, xaaral ko, ndaxte moom dina ñëw dëgg-dëgg, du yàgg. Habakkuk 2:1–3.
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
Baatu “reproved” bi nekk ci wersu bu njëkk ba, tekki na “werante ak”. William Miller mooy sàmm bi ñu teg woon ci kaw kër gu kawe gi ci jaar-jaaru yëngu-yëngu malaaka bu njëkk ak bu ñaareel bi, te ba mu laajee, ci misaalu kàddug yonent yi, lan la wara tontu ci weranteb jamono ji mu nekkoon, ñu wax ko mu bind peeñ mi, miñu dëgërël ak misaalu Room. Ci njëgale ak dëgg gii, ba Millérite yi génnee kartoŋu njàlbéenug 1843 ngir matal ñetti wersu yii ci Habakuk, ñoom joxe nañu tegtalu ci xolug werante wi ñu doon dugal. Fekk na ne, xamumañu woon ne seen tegtal ci xalaat gu yéefar ne Antiochus Epiphanes mooy doole ji dëgërël peeñ mi, dafay mel ci werante wi nekk ci saar wi ñaareel bu Habakuk; waaye Sœur White wax na ne kartoŋ boobu “loxo Boroom bi moo ko jubal, te waru ko soppi,” ba tax tegtalu werante wi nekk ci kartoŋ bi, ci loxob Yàlla la jóge.
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
Ñi topp Miller yi dégg ne, liñu wax baax na ci ne ñàkk yaakar bu jëkk bi ci 19 Awril 1844 moo tàmbalee waxtu bi ñuy xaar, bi Abakuk tudd te itam léeb Matte maa ngi wax ci léebu fukki janq. Itam dégg nañu ne ñaari wax yu yonent yooyu am nañu jëfandikoo bu jub ak Saaru Esekiyel ñaar-fukk ak ñaar, fa Esekiyel di waxee ab waxtu bu jëm ci fan yi dooleb bépp peeñ buy am. Kàddu googu “peeñ”, mooy benn baat bu Ebreu bi nu ngi seet léegi. Loolu moo tax Jones di wax dëgg bi mu naan: “Bu” Room “feeñee ci màndarga, kon dugg na foofa li saxal peeñ gi, li nekk benn càkkut yu mag ya ci peeñ gi, mandargab wàll wi gën a am solo ci sàrtu peeñ gi, bi Yàlla jox jaarale ko ci yonent yi ngir bépp jamono.” Room moo saxal mbooloom peeñ gi ci Kàddu yonent yu Yàlla, te gën a xóot, Room moo nekk li mbooloom tabaxu saar wa fukki benni bi taxaw ci kawam.
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
Bi Lal White waxee ci matug nekkug sarax seeni bés yi ci Daniel saar fukk ak benn te mu wax ne “lu bare ci taarix bi xewewoon ngir matal yeneen wax yi ci kàddug wax ji dina dellu,” mooy muuy won ne taarix yi nekk ci saar fukk ak benn, yi ba noppi matale woon, dañoo doon misaal yu jëm ci ay aaya yu mujj yi ci Daniel saar fukk ak benn. Mbir mi nekk ci ay aaya yu mujj yi ci saar fukk ak benn mooy buur bu bëj-gànnaar, te foofa muy taxawal Roomu jamono jii. Kon nag, taarix yi ci Daniel saar fukk ak benn, yi di dellu, ay taarix lañu yu taxawal Room.
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
Ci juroom-benn yu mujj yi ci sart bu fukk ak benn, Room bu jamono jii (buur bi dëkk ci bëj-gànnaar) dafa nott ñetti doole yu geografi. Ci ayat ñent-fukk, mu nott buur bu bëj-saalum (Mbooloom Sowiyet bu njëkk bi ci atum 1989), suuf su tedd sëkk (Etazini ci yoon wu Dibéer wu bëgg a ñëw lu yàggul), ak Misra (àddina sépp, ni Mbootaayu Xeeti Àddina di ko tegu). Ci Daniel benn-fukk ak benn, Room bu bokk ci ngëm yu xamadiikooñ dafa feeñ ni muy nott ñetti doole yu geografi ngir jàpp àddina si ñu xamoon ca jamono ja; te gannaaw loolu, Room bu paap bi dafa feeñ ni muy nott ñetti doole yu geografi ngir jàpp suuf si.
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
Rom gu bokk bi ñëw ajiine jëkk a ngiñ ko ci sarax si ci xaaj-fukk ak ñeent, ngir xamle ko ne mooy misaal mi di samp peeñ mi, waaye saxalug nguuram jëfandikuwul ba ci xaaj-fukk ak juróom-benn. Nguuru Alekssàndar bu Mag bi séddoon na ñenti xaaj ngir matal Kàddug Yàlla gu yonnee ci kanam, waaye ñaari xaaj yooyu da ñoo gaaw a booleeku ci ñaari noon yu mag, ñi ñu xàmme ci nettalig yonent bi ni buur bu bëj-gànnaar walla buur bu bëj-saalum, te nettalig boobu di wéy ba ci njeexitalu kapitle bi. Ci xaaj-fukk ak ñeent, ñu tudd na saxalug kàttanu Rom ne mooy kàttan gi di samp peeñ mi, waaye mbir yi ñuy wax mooy xare yi nekk ci diggante ndëpp-yoonu nguuru Alekssàndar, ni ko buur yi ci bëj-saalum ak bëj-gànnaar di tektale.
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
Ci aaya fukk ak juróom-ñaar, ñaari buur yooyu da ñu ngi wey di xare seen xeex, te buur bi bëj-gànnaar moo di not. Waaye ci aaya fukk ak juróom-benn, Room agsi na, te aaya bi ne: “Waaye ki ñëw di ko song,” maanaam bi Room ñëwee di song buur bi bëj-gànnaar, mi doon not buur bi bëj-saalum, buur bi bëj-gànnaar du man a taxaw ci kanam Room. Room moo not, te ci aaya fukk ak juróom-benn, Room waroon na itam a taxaw ci suuf su tedd, di Yuda. Ci aaya fukk ak juróom-ñett, Room dina “jubbanti kanamam ngir dugg ak dooleem bépp nguuram.” Mu jël buur bi bëj-gànnaar mi manuloon a taxaw ci kanamam, ba noppi mu jël Yuda, ba noppi mu dugg Misra.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.
Te ci jamono, ñu bare dinañu jóg ci kaw buur bu bëj-gànnaar bi; te itam sa nit ñu sàcc yi dinañu kawe, ngir dëgëral peeñ ma; waaye dinañu daanu. Kon buur bu bëj-saalum bi dina ñëw, tabax pënd mu kawe, te jël dëkk yu gën a ñu aar; te xarekat yi bokk ci bëj-gànnaar bi duñu man a taxaw, mbaa ay nitam yu tànn yi, te doole du am ngir taxaw ci kanamam. Waaye ki di ñëw ci moom dina def li neex coobareem, te kenn du taxaw ci kanamam; te dina taxaw ci suuf su tedd si, te loxoom dina ko yàq. Dina teg itam xelam ngir dugg ak dooley nguuram gépp, ak ñiy jub ñi ànd ak moom; noonu lay defe: te dina ko jox jigéenu jigéen ñi, ngir yàq ko; waaye du taxaw ci wetam, te du nekk ngir moom. Daniel 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Ndaanu gi ñu misaale ci ay kàddu yii mooy matale li nekk ci Daniel saar ñettalub juróom-ñaar.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Te benn ci ñoom génn na benn tuuru bu ndaw, te mu màgg lool ba ëpp, jëm ci bëj-saalum, ak ci penku, ak ci réew mi neex. Daniel 8:9.
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
Bëñu wax bu ndaw bi ci saar bi juróom-ñent ak juróom-ñeent mooy Room bu bokkoon ci ngëm yu xereñ yu jëm ci xonq, te saar boobu juróom-ñent ak juróom-ñeent mooy wone, ci ànd ak saar yi fukk ak ñeent ba fukk ak juróom-ñaar ci xaaj bu fukk ak benn, ne Room boobu bokkoon ci jamono ju jëkk dina noot ñetti réew yu mel ni taxawaay yu melokaan geografi bi, ba muy jël nguurug àddina si. Réew yooyu ñoo di bëj-gànnaar bi (Misra), penku bi (Siri, buurub bëj-gànnaar bi), ak suuf su rafet si (Yuda). Jaar-jaaru taarix bi nekk ci saar yi fukk ak juróom-benn ak fukk ak juróom-ñaar dafa mel ni misaal buy wone nootug taarix bu amoon ci ñetti jéego yi Room bu yees bi dafa jaar ci saar yi ñent-fukk ba ñent-fukk ak ñett, ndax ni ko Sœur White waxe: “Lu bare ci taarix bi amoon ngir matal waxkàddu li, dina amaat.”
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
« Ndaxte Misra mënuma taxaw ci kanam Antiochus, buur bu bëj-gànnaar, waaye Antiochus it mënuma taxaw ci kanam waa Room, ñi léegi dikkal ko ngir xeex ko. Benn nguuratotu mëna woonati a jéem a bañ ngir jéllante ak kàttan gu fés ci yoon wi. Siriya ñu nangu ko ci noonu, te yokk ko ci nguurug Room, ba Pompey, ci atum ak juróom-ñett fanweeri lu jiitu Almasi bi (65 BC), dindi Antiochus Asiaticus ay alalam, te wàññi Siriya ba mu nekk diiwaanu Room. »
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Doole boobu benn itam war na taxaw ci Réew mi Sell mi, te daan ko. Rooma bokk na ci askanu Yàlla, Yawut ya, ci jàppale, ci atum 162 b.c., te lu dale ci bés boobu mu yor barab bu réy ci kalandire gu wax ci lu ñëw. Waaye moom nag, du ko fekk a am sañ-sañ ci Yude ci njàmbaaru dugg ak not gu dëgg ba ci atum 63 b.c.; te noonu la ame ci anam wii di topp.”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Bi Pompei dellusee ginnaaw ba mu jóge ci yëngu-yàqam yi mu woon a def ci kaw Mithridates, buur bu Ponto, ñaar ñoo bokkoon di xeex ngir kaalaamaat gi ci Yude. Seeni mbir yegsi na ca kanam Pompei, te mu gaaw a gis xeetu yàqute gi nekk ci kër gi Aristobulus di bëgg a am; waaye dafa bëggoon yëggal dogal bi ba mu noppi xëy wi mu yàgg a bëgg a def ca Arabia, di digé noonu ne dina dellusi, ba noppi dalal seeni mbir ni ko jubluwaay ak njub jafe-jafee. Aristobulus, mi xam xel mu dëggu Pompei, gaaw na dellu Yude, yebal ay nitam ngir ñu boole loxo ak i mbaam-xare, te waajal a def aaru gu tar, dogoo ne, lu mu mana doon, dina denc kaalaamaat ga, gi mu gisoon lu leer ne dees na ko àtteel kenn ku ko moomul. Pompei topp na dawkat ba bu baax. Bi mu jëgee Yerusalem, Aristobulus, tambali a tuub yoonu bi mu jaaroon, génn na ngir daje ak moom, te jéema yëpp a jubal mbir yi, di digé njébbalu gu mat ak xaalis yu réy. Pompei, nangu xew-xew boobu, yónnee Gabinius, mu jiite mbooloom xarekat yu ndaw, ngir jot xaalis bi. Waaye bi boroom ndigël boobu agsee Yerusalem, mu fekk bunt yi tëju ci kanamam, te ñu wax ko ci kaw tata yi ne dëkk ba du sax ci kóllëre ga.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“Pompey, ngir bañu ko man a nax ci noonu te du am mbugal, dafa jëfandikoo ay jéng ngir tëj Aristobulus, ki mu daan denc ak moom, te ca saa sa mu tàmbalee dem ci Yerusalem ak mboolem xareem. Ñi topp Aristobulus bëggoon a aar bérab ba; ñi topp Hyrcanus bëggoon a ubbi bunt yi. Ñoom ñii mu ëppoon te noot, tax nañu ba Pompey am dugg gu yémb ci dëkk ba. Gannaaw loolu, ñi topp Aristobulus dellu ca tund wa gu njëkk aji Templ bi, ndaxte dañoo fas yéene bu mat a aar bérab boobu ni Pompey itam fasoon yéene a daan ko. Bi ñetti weer jeexee, ay yàqu-yàqu am nañu ci miir ma, ba manees a ko jàpp ci xare bu tar, te jël nañu bérab ba ak càmmoñu saafara. Ci rey-rey bu metti boobu topp, fukki junni ak ñaari téeméeri nit ñu rey. Tey, li di gis gu naqar, ni bindkat ba waxe, mooy gis saraxalekat ya, fekk ñu ngi doon seen liggéeyu Yàlla booba, ak loxo gu dal ak xel mu dëgër, di wéyal seen liggéey bu ñu daan baaxee, mel ni xamuñu dara ci jaxasoo ju réy ji; doonte bépp fan ci seen wër ay xarit yu ñoom ñuy rey, te yenn saa sax seen deret mooy jaxasoo ak deretu seen sarax.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
“Bi Pompei jeexee xare ba, mu daan tata yi Yerusalem, mu jële ay dëkk yu bari génne leen ci nguurug Yudee, yóbbu leen ci sañ-sañu Sirii, te mu teg Yawut yi alal-juutit. Noonu, mooy yoon wu njëkk bi ñu jëlee Yerusalem ci njuumte, jox ko ci loxoy kàttan googu war a téye ‘réew mi tedd te màgg’ ci loxoom yu weex yi, ba ker ba mu ko gën a leeral ba noppi.”
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
“‘AAYA 17. Moom dina jublu ngir dugg ak dooley nguuram gépp, ak ñi jub a ànd ak moom; noonu la koy defe: te dina ko jox doom ju jigéen yi, ngir yàq ko: waaye du taxaw ci wetam, te du bokk ci moom.’”
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
«Biskob Newton joxe beneen njàngum bind gi ci kàddu bii, te mel ni mooy wax bu gëna leer solo bi, noonu: “Moom itam dina jublu ngir dugg ak doole ci buur gu yépp gi.” Kàddu 16 indi na nu ba ci nattu Siri ak Yudee ak waa Room. Room dafa daan na woon Maseduwan ak Tiraas bu njëkk. Misra rekk moo desoon ci “buur gu yépp” gu Alegsàndar, te kenn tegul ko woon ci suufalug dooley Room; te dooley boobu moo jublu woon nag ngir dugg ak doole ci réew moomu.» Uriah Smith, Daniel and the Revelation, 258–260.
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
Nu ñu bind ba noppi ci yonnee yii lu ëpp benn yoon, ni ay sarax 30 ak 31 ci Daniel 11 dëppook ay sarax 40 ak 41, te itam jaar-jaaru sarax 30 ak 31 dëppook ngënn-génnug ñetti wax.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
Ma xool si biir yi, te gis naa ne, am na beneen biir bu tuuti bu génn ci seen biir, te ñetti ci biir yi jëkk dañu leen buddi ba ci seen sap: te gis naa ne, ci biir boobu am na ay bët yu mel ni bëti nit, ak gémmiñ guy wax yu réy lool. … Te ci lu jëm ci fukki biir yi nekkoon ci sa bopp, ak ci beneen bi génn, te kanamam ñett daanu; maanaam booba biir ba amoon ay bët, ak gémmiñ guy wax yu réy lool, te melokaanam gën a tar ay moroomam. Daniel 7:8, 20.
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
Ni mel ni ci Daniel ay juróom-ñaar ci benn, saraxu juróom-ñett, di wone ñetti gox yu jaar ci noot gi taxoon Room bu bokk ci xeeru xam-xam yéeg ca nguur ga, noonu itam, rootaatu ñetti geñ yi (te ñoom di Heruli, Ostrogoths ak Vandals) dafa doon wone ñetti gox yu jaar ci noot gi taxoon Room bu paap bi yéeg ca nguur ga. Ñaari jaar-jaar yooyu bokk nañu ak ay sarax yu ñaar-fukk ak juróom ñaar ba ñaar-fukk ak juróom ñett ci Daniel benn-fukk ak benn, te rootaatu ñetti geñ yi bokk na ak jaar-jaaru ay sarax yu ñett-fukk ak juróom ak ñett-fukk ak benn.
“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’
“‘AAYA 8. Ma ngi xool geñ yi, te gis naa ne, benn beneen ndaw geñ jóg na ci seen biir; ñetti ci geñ yu njëkk yañu leen buddi ba ci seen rey; te gis naa ne, ci geñ googu amoon na bët yu mel ni bët yu nit, ak gémmiñ gu wax ay wax yu réy.’”
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
“Dañeel xalaat na ci bépp bopp yi. Téerewóon na ci seen biir ay tektal yu jaxasoo. Benn bopp bu ndaw (bu jëkk ndaw, waaye gannaaw ga mu gën a réy ñi ko bokkal) génn na ci seen biir. Moom nekkul woon ku feesal te dal ci ay boppam, ba noppi daldi saxal fa boppam; war na woon a bësal yeneen ci ñoom, te jël seen i palaas. Ñetti nguur dañu leen root lu ko jiitu. Bopp bu ndaw bii, ni nuy am atinu seet ko gën a baax ci kanam, mooy papaas bi. Ñetti bopp yi ñu root lu ko jiitu mooy Heruli yi, Ostrogoth yi, ak Vandal yi. Te li tax ñu leen root mooy ne dañu doon weddi njàngale ak i cëram yu njëw ci yërmëndeg papaas bi, ba tax noonu di weddi itam kawe gi ci kilifteefu Room ci biir kërceen gi.”
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
«Te “ciŋ bi amoon na bët yu mel ni bët-u nit, ak gémmiñ gu wax ay wax yu mag,” bët yi, niru nañu bu baax xel mu ñaw, xam-xam gu xóot, pexe, ak seetal lu jiitu, yu jerarkii papal bi; te gémmiñ gi di wax ay wax yu mag, niru na bu baax ngëru gémmiñ ak sheegg yu kaw yi yu evek yi dëkk Room.» Uriah Smith, Daniel and the Revelation, 132–134.
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
Rooma mooy tax ñuy saxal gis-gisu waxu yonent yi ci Biibël, te rawatina gis-gisu Daniel sarax xuub fukk ak benn. Ci sarax xuub boobu, lu bare ci jaar-jaaru yonent bi matoon ba noppi bala yëngu-yëngu Millerit gi, waroon nañu ko delloo ci juróom-benn xas yi mujj yi ci Daniel sarax xuub fukk ak benn. Nootu ñetti tereb kër-géej yi taxawoon ngir saxal Rooma bu bokk ak jaam ak Rooma bu paapal ci gàngune buur, ñu ngi ko feeñal ci sarax xuub fukk ak benn, te ñaari feeñal yooyu di misaalal jamono ji Rooma bu bees di dellu di taxawaat ci gàngune buur. Rooma mooy saxal gis-gis bi, te Pool moo xamle ne Rooma bu paapal dañu koy wone ci jamono jëm kanam.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.
Buleen kenn na leen nañu leen ci benn yoon: ndaxte bés boobu du ñëw, su fekkeewul ne ñëw na jëkk njéggal gu réy gi, te nit ku bàkkaar ki feeñ, moom doomu alkande ji; moom miy weddi te yékkati boppam weesu lépp luñuy wax Yàlla, walla luñuy jaamu; ba tax mu toog mel ni Yàlla ci kër Yàlla ga, di won boppam ne mooy Yàlla. Ndax xalaatuleen ne, ba ma nekkee ak yéen, waxoon naa leen yëf yii? Te léegi xam ngeen li ko tere, ngir mu feeñ ci jamonoom. 2 Thessalonians 2:3–6.
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
Baamtu paapal moo jottoon nguur gi ni mooy juróomeelu nguur gi ci waxu yonent yi ci Ataya bi ca atum 538, te ñu bare ci ñi xalaat ci bennelu waax bi juróom-benn, duñu ñàkk a defe ne Pool dafay tekki ne “Baamtu paapal bi dees na ko feeñal ci 538.” Loolu man naa doon dëgg, waaye bu gën a néew mooy dëgg gu taxaw ci ndigal li Pool doon won. Pool, ni yonent yépp, waxam gën na jëm ci fan yu mujj yi, ba mu jëm ci jamonoom. Moo doon wax ci ni dees na feeñal baamtu paapal bi ci waxi yonent, ndaxte ni mu doon yonent, dafa ànd ak yeneen yonent yépp. Rëdd ci kaw rëdd, ñi amul gis-gis dee, te ñi amul gis-gis, amuñu ko ndax xamuñu li samp gis-gis gi. Xam ne Room moo samp gis-gis gi, xam-xam bu jëm ci dund mbaa dee la. Pool, ci àndandoo ak yeneen yonent yi, moo ngi wone ne li feeñal Roomu paapal, miy Roomu fan yu mujj yi, mooy “jamonoam.” “Jamono” ju yonent yi boole ak Room, moo feeñal lan te kan mooy Room.
We will continue this study in the next article.
Dina nu war a ñëw, dinañu kontine lii njàngat ci bind bi ci topp.
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
“Ndawul Yàlla Pool, ci ñaareelu bataaxalam bi mu bind waa Tesalonig, waxoon na lu jëm ci màggaay bàkkaar gu réy gi di war a jur taxawug kàttanu paap. Mu wax ne bésu Kirist du ñëw, ‘su fekkee amul njëkka gu réy, te nit ku bàkkaar gi feeñ, moom doomu alkànde; kiy xeex ak kiy yékkati boppam ci kaw bépp lu ñuy wax ne Yàlla la, walla lu ñuy jaamu; ba tax mu toog ni Yàlla ci kër Yàlla, di won boppam ne mooy Yàlla.’ Te itam, ndawul li di waare ay bokkam ne ‘mbóotumu njubadi mi sax ngiy liggéey ba noppi.’ 2 Tesalonig 2:3, 4, 7. Sax ci jamono jooju ci njàlbéen, gisoon na ay njuumte yu dëgër di sëbbi ci biir mbooloo mi, yoo xam ne dinañu xàll yoon wi ngir yokkute gu paap.”
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
«Tuuti-tuuti, jëkk ci sutura ak ci noppi, te gannaaw ga mu gëna am doole te moom xel yi nit ñi, “kumpayu bon” jëfandikoo na liggéeyam bu nax ak bu yàq turu Yàlla. Ci anam bu ngeenul gis, aada yu bokk ci jaamu-xam-xam yu xëwët yi dugg nañu ci kërgëm gi. Xelum dëppoo ak toppandoo dafañu ko tere ab diir ndax fitna yu tar ya kërgëm gi muñoon woon ci suufu ngëmug xëwët. Waaye bi fitna bi jeexee, te Kiristaanugis dugg ci ataya ak kër yu buur yi, mu bàyyi noflaayu suufe ak woyof wu Kirist ak ay ndawam, ngir jël teddnga ak réy-réylu saraxalekat yu xëwët ak kilifay askan; te ci bérab yu li Yàlla laaj, mu wuutale ko ak xalaat ak cosaan yu nit. Soppi-gu mag wu tuddee Konstantin, ci tambaaleel ñeenteel xarnu baat, indi na mbég mu réy; te àddina si, soloo melokaanu njub, dugg na ci kërgëm gi. Léegi liggéeyu yàq gi gaaw na lool a yokku. Jaamu-xam-xam yu xëwët, doonte mel ni dafañu ko not, moom moo doon aji noot. Xelam moo yoroon kërgëm gi. Jàngalem, ay cerimoniam, ak ay gëm-gëm yu leerul, dugaloon nañu leen ci ngëm ak jaamu yi toppkat yu wax ne ñoo topp Kirist.»
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
“Jëkka boobu diggante ñaareel ak Kiriscaange gi jur na yokkute gi ci ‘nit ku bàkkaar’ mi yonent yi waxoon ci mbirum kàdduy yàlla ni miy weddi Yàlla te di yékkati boppam kaw Yàlla. Njàngale bu réy boobu diine ju dul dëgg mooy liggéey bu mat sëkk bu dooley Seytaane—fakaañu ay jëfandikoom ngir toog ci gàngunaayu nguur gi, ngir nguuru àddina ji jaarale ko ci coobareem.” The Great Controversy, 49, 50.