We will now begin to proceed through chapter eleven of Daniel.
Léegi nag dina tàmbali jéem a wéy ci saar fukki benn bi ci Daniel.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Man itam ci atum buurug Daryus, waaw Med, taxawoon naa ngir dëgëral ko te dooleel ko. Te léegi dinaa la won dëgg gi. Xoolal, am na ñetti buur yu des di jóg ci Perse; te ñeenteel bi dina gëna bare alal ñoom ñépp: te ci dooleem gu jógé ci alalam, dina yënguël ñépp ngir daldi jéggi nguurug Gres. Te buur bu am kàttan dina jóg, moom miy nguuru ak sañ-sañ bu mag, tey def lu ko soob. Te bu jógée, nguuram dina dammiku, te dina séddoo jëm ci ñeenti ngelaw yi yu asamaan; waaye du dem ci ay sëtam, mbaa mel ni sañ-sañam ga mu nguuroon; ndaxte nguuram dina rootiku, ba jëm ci ñeneen yu dul ñooñu. Daniel 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
Gabriyel tàmbalee waxal Daanel ne moom itam dafa liggéeyoon ak Dariyus ci atam bu njëkk, mooy at mi sëtam Dariyus, jeneralam, jël Babilon te rey Belshassar. Daanel mooy jot gisi gi ci ñetteelu atu Sirus, ni ko aaya bu njëkk baat bi fukki ciib ne, ba taxna Gabriyel di màndargaal Dariyus ak Sirus ñoom ñaar ni ay misaal yu di tegtal “waxtu mujj gi.” Belshassar ak Babilon dañu leen jëlewoon ci loxo Mbooloom Mede ak Peres ci atum 538 b.c.
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
“Siris dafa wër Babilon, te mu jël ci pexe ngir jàpp ko ci atum 538 balaa Kirist, te ak dee Buulsaasaar, kooku Pers yi rey, nguurug Babilon dafa jeex a am.” Uriah Smith, Daniel and the Revelation, 46.
In the year 538 BC, Daniel recorded chapter nine.
Ci atum 538 ba J.K., Daniyeel bind na juróom-ñeenteel sarax.
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
“Pexe mi ñu bind ci saraxal bi jiitu [saar ñetteel bi] amoon na ci ñetteelu atum Belshazzar, mooy 538 BC. Ci benn at moomu itam, te mooy woon njëkk atum Darius, la mbir yi ñu nettali ci saraxal bii [saar juróom-ñeenteel bi] ame.” Uriah Smith, Daniel and the Revelation, 205.
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
Atum Darayus ci jëkk, mooy atum Belshatsar bu ñetteelu te mujj, ci 538 lu jiitu Almasi bi, Boroom bi mbugal réewum Kalde yi, te def ko mu neen.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Te suuf mépp dina nekk réer gu ñàkk njariñ ak lu doy waar; te xeeti réew yii dinañu jaam buurub Babilon diiru juróom-ñaar fukk at. Te bu juróom-ñaar fukk at yi mattee, dinaa mbugal buurub Babilon ak xeet booba, wax na Boroom bi, ndax seen tooñ, ak suuf su Kalde yi, te dinaa ko def muy réer gu sax. Yeremiya 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
Ci sarax fukki bu ngeent gi, Boroom bi jëfandikoo baat bi “gannaaw,” bi Mu dugge ci mbugalu Babilon. “Gannaaw” ba Babilon nexe, Boroom bi dina amal jëfam ju baax ngir nit ñi Yàlla.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
Ndax ni Boroom bi waxe ne: Bu juróom-ñaar-fukk at matsee ca Babilon, dinaa leen seetsi, ba def ci yéen sama baat bu baax bi, ci maye ngeen dellu ci bérab bii. Jeremiah 25:10.
The captivity of seventy years began in 606 BC.
Njàppug juróom-ñaar-fukk at yi tambalee na ci atum 606 B.C.
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
“Miir juróom-ñaari at yi tàmbalee ci 606 BC, Daniel deggoo na ne léegi dañuy jege seen njëg.” Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
Jaamono ñaar-fukk ak juróom-ñaar at yi tambalee na ci 606 BC, te jeex na ci 536 BC, te loolu moo nekkoon ñaari at gannaaw deeji Belshazzar ak yàqub Babilon ci 538 BC. Moo doon at wu ñetteel waayu Cyrus. Gabriel dafa tënk waxu Hiddekel dex ga ci at wu ñetteel waayu Cyrus, te mu tàmbalee nettali gi nekk ci sàpp 11, dafa ci jëfandikoo waayu njëkk waayu Darius, te ci noonu mu ngi raññee ñaari at yu xóot. 538 BC ak 536 BC ñoom ñaar ñépp ay waxtu yu Yàlla dogaloon lañu woon; 538 BC moo doon waxtu wu Yàlla dogaloon ngir wax ju jaaroon ñaar-fukk ak juróom-ñaar at gi mat, te 536 BC moo doon waxtu wax yu Yàlla dogaloon ba “gannaaw” 538 BC, Boroom bi di amal jëfam ju baax ngir askanam.
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
538 JK ak 536 JK, ñoom ñaar ñépp di jamono yu ñu sàkkal, te ñoo ngi niroo ak ñaar ñu mag ci jaar-jaar, kenn ki mooy buur bu njëkk bu Medes yi, te ki mu topp mooy buur bu njëkk bu Perse yi. Jeexital at yu juróom-ñaar-fukk yi maanaa, bi Israayil gu dëgg nekk jaam ci Babilon bu dëgg, dafa tegtal at yu junni ak ñaar téeméer ak juróom-benn-fukk yi, yi Israayil gu xel nekk jaam ci Babilon bu xel, dale ci atum 538 AK ba 1798. 1798 dafa doon “jamono ju ñu sàkkal”, te gannaaw loolu jamono ji waxoon ci waxu yonent yi ne moo di “jamono ji mujj” tàmbalee. 538 JK ak 536 JK, yi ñu tegtale itam ni “jamono ju ñu sàkkal”, ñoo itam di màndarga tàmbali ab waxtu wu ñu tegtale ne moo di “jamono ji mujj”.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Jàngu Yàlla ci suuf dafa nekkoon ci njaam gu dëgg te wóor diirub jamono ju gudd jii, bi ñu ko doon fitnaal ak ay bundxata yu dul sax, ni la doom Israayil ya nekkoon ci njaam ca Babilon diirub gaadug réer ga.” Prophets and Kings, 714.
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
Yéen waxi nebbi yépp di jublu gëna bu baax ci fan yu mujj yi, ba mu gën a jublu ci fan yi ci bi mu njëkk a amee matal, ba tax 538 A.J.K. ak buur Darius, ak itam 536 A.J.K. ak buur Cyrus, dañuy tegu “waxtu mujj” bi ci 1989, te ñaari buur yooyu dañuy melal Président Reagan ak Président Bush bu njëkk bi. 538 A.J.K. ak 536 A.J.K. dañuy tegu ab taxawaayu melokaan bu am matal, te ñaari at yooyu dañuy ñëw ci xel ni ñuy tegu benn taxawaayu melokaan bi. Taxawaayu melokaan bu “waxtu mujj” bi dafay yor ñaari simbóol, te yenn saa, ni ci Reagan ak Bush bu njëkk bi, ñaari simbóol yooyu dañuy am matal ci benn at. Waaye loolu mooy lu saxul ci yoonu bi, ndax taxawaayu melokaan bu “waxtu mujj” bi ci jamonoju Musaa mooy juddug Aaróon ak Musaa, te ñetti at a leen diggante woon. Ci jaar-jaaru Kirist, mooy juddug Yaxya mi di Sóobkat bi ak Kirist, te juróom-benn weer a leen diggante woon.
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
Ak “waxtu mujjug jeex bi,” ci jaar-jaaru antikrist bi, mooyoon 1798 ak 1799. Révolusiyoŋu Franse bi mooy benn mbirum yoonent, te tàmbalee na ci 1789, ba sax fukki at, jeex ci 1799 ci waxtoom woññees bi, ni 1798 itam nekkoon waxtu wu woññees. Ñoom ñaar benn lañuy won ci benn yoon gaañu rey gi ñu jox malaaka mi, te itam jigéen ja waroon ci kawam te nguur ci moom. Dariyus moo doon buur bi daan sa noon bi ak yónnee ay xarekatam ñu dugg jaarale ci “miir” mi, te dafay tegtal Reagan, mi daan noonam bi daanel “miir” mu “lawu weñ gu ñuul gi.” Cyrus dafay tegtal Bush bu njëkk bi, ndax Cyrus xam nañu ko ni Cyrus Mag, te George Bush bu njëkk bi mooy Bush bu gëna mag, te Bush bu mujj bi mooy Bush bu gëna ndaw.
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
Ndaxte buur yii ñaar ak ñaari bés yi ñuy tektal, ci dëgg benn rekk lañuy misaal. Benn bi mooy mandargaal juróom-ñaari fukki at yi Babilon di nguur. Jotnañu ci waxtu wi ñu tencoon ci 538 BC, te Dariyus la ko di teewal. Jeexital njàppute bu juróom-ñaari fukki at jotna ci waxtu wi ñu tencoon ci 536 BC, te Siris la ko di teewal. Ñoom ñaar ñépp a ngi teewal “waxtu mujj gi,” bi leerug yóonent war a ubbeeku. Ci 1798, malaaka bi njëkk ci Peeñu 14 agsi na ci “waxtu mujj gi,” te Sœur White nee malaaka boobu “du woon kenn ku gën a nekk Yeesu Kirist.”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
Ci ñetteelu atum Siirus, Mikayel, buur Yàlla yi ci askanu Yàlla, te mooy malaaka bu mag bi ci yeneen malaaka yi, wàcc na ngir jëfandoo ak Siirus te dëggal leer gi di gindee Siirus ba mu wax jëkkër gi ci ñetti ndigal yi, yu di may askanu Yàlla dellusi Yerusalem, te tabaxaat dëkk ba, kër gu sell ga, ak mbedd yi ak miir yi. Liggéey boobu dafa misaal liggéeyu malaaka bu njëkk ak ñaareel bi, mi tambalee ca “waxtu mujj ga” ci atum 1798.
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
Wàccug Mixael ci jamono ji mujj, ca fan yi Dariyus ak Sirus, mooy melokaanuwaay ngëneel malaaka bu jëkk bi ci atum 1798; te ñoom ñépp benn lañuy màndargaal: ngëneelu beneen malaaka boobu, ci “jamono ji mujj,” ci 1989. Atum 1989 moo tàmbalee diiru “jamono ji mujj,” te itam mooyoon ab jamono ju ñu tànn. Jamono ju ñu tànn day màndargaal jeexital benn diir bu jamono ci waxi yonent yi. Ñaawteefu 1863, ca jëkk “Kades” ngir Israayil bu xel bu bees bi, moo doon njàlbéenu benn diirub téeméeri at ak ñaar-fukk ak juróom-benn, bi jeexee ci “jamono ji ñu tànn” ci 1989. Téeméeri at ak ñaar-fukk ak juróom-benn mooy asaka, walla fukkéelu, ci junni ak ñaar téeméer ak juróom-fukk, te ca jeexitalu junni ak ñaar téeméer ak juróom-fukk at ci 1798, yëngu-yëngu malaaka bu jëkk bi agsi na ci jaar-jaaru bind. Ca jeexitalu téeméeri at ak ñaar-fukk ak juróom-benn, ci 1989, yëngu-yëngu malaaka bu ñetteel bi agsi na ci jaar-jaaru bind.
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
Ci waajal bi ci bennetu Daniel saar fukk ak benn, Jibriil feeñal na ak moytu gu baax te leer ne taariix bi fa mel ni lu ñuy tektal, tàmbalee na ak Siris, ca waxtu mujj ga ci 1989. Siris Mag mi fa dafa tektal Bush bu gën a mag, mi ñu wara topp ak ñetti buur, te gannaaw loolu buur bu ñetteel bi mooy ki gën a bare alal ñoom ñépp. Kon nag, buur bu ñetteel bi bare alal, biy yëngal Gereg yépp, mooy juróomeelu président bi dale 1989.
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
Ci tukki téere fukk ba, Daniel feeñ na ni muy metit te di jooy; te ci xam-xamam bu jooy boobu, soppeeku na ba mel ni Krist, bi muy xool peeñ mi. Fanweer gu ñaar-fukk ak benn gu jooy googu, di wone ab jamono bu dee, buy jeexee ci ndekkitey-dellusi. Ci téere fukk ba, Mikael wàcc na jóge asamaan, te ci Jude juróom-ñaariy benn, bu Mu wàcce, Mu dekkal Musaa. Ci Peeñu Yowaana téere fukk ak benn, Musaa (ak Eli) ñu rey leen, te ñu nekk dee ci mbedd mi diirub ñetti fan ak genn-wàll buy misaal. Gannaaw loolu, Musaa (ak Eli itam) ñu dekkal leen jaarale ko ci “baat bu réy”.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Gannaaw ñetti fan ak genn xaajub fan, Xel mu dund gu jóge ci Yàlla dugg ci ñoom, te ñu taxaw ci seen tànk; te ragal gu réy dal ci ñi leen gis. Te ñu dégg baat bu réy bu jóge asamaan, di leen wax ne: Yéegleen fii. Te ñu yéeg asamaan ci aw niir; te seen noon gis leen. Peeñu 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
“Baat bu réy” bi dekkloo mooy baatu arxaanjël bi, te arxaanjël bi mooy Mikaa’el.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Ndax Boroom bi ci boppam dina wàcce ci asamaan ak xaacu, ak baatu malaaka bu mag ba, ak saxaaru Yàlla; te ñi dee te nekk ci Kirist dinañu jëkk a dekki. 1 Tesalonig 4:16.
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
Jaar-jaar bi Muuse ak Eliyañ ñu rey leen te dekkiwaat, mooy jaar-jaaru sàccale nit ñi téeméer yu ñent fukk ak ñeent junni. Jaariñu taariix boobu tàmbalee na ci 11 Suweññe, 2001 ak “baat bu njëkk bi” bu malaakam Apokalips 18, bi Sœur White wax ne agsi na ba keroog kër yu mag yi nekk New York City daanu. “Baat bu ñaareel bi” ci wet gu 18 gu Apokalips, dees na ko yégle ci yoonu Dibeer bu ñuy ñëw bu gaaw, ba juróom-ñaareelu juróom-ñenteel geen gi Yàlla woowee génne Babilon. Mooy jaar-jaar boobu, jaar-jaaru sàccale bi, fa ñuy tekki Danyeel ni mu soppeeku ci nataalu Kirist ci xool peyu “marah” gi, te mooy wax ju jigéen ci peyu “mareh” gi. Mooy peyu “causative” bi, bi “jur” ne nataal bi ñuy gis di màggat ci ñi koy xool.
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
Jàngoro tëjji ci mbind mi, ak ci soppikuwu Daniyel ci saar fukk, dafay boole wàccu Miikaayel bi mu dekkal te soppi ñi Musaa, Eliyaas ak Daniyel di teewal. Moo matal ndekkite gi ak “baat bu mag” bu malaaka mu mag mi, noonu di joxe ñetteelu “baat,” ci diggante baat bu jëkk ak bu mujj yi, te ñoom ñaar ñi benn lañu, ndaxte ñoom ñépp a ngi doon baatu Peeñug Yàlla saar fukk ak juróom-ñett. Baat bu digg bi, foofa la ñu di teewal ñàkk dégg-dëgg, ndaxte ba Miikaayel dekkalee Musaa, xulóowul ak Seytaane, doonte Seytaane, moom mi di soskatug ñàkk dégg-dëgg, era woon fa ngir bañ.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Waaye Mikaayel, malaaka mu mag ka gën a màgg, bi muy xeex ak Seytaane te di xuloo ci yaramu Muuse, mooñu koo gaawa jiiñ ak ñaawteef gu di tasaaroo; waaye mu wax ne: “Boroom bi na la yedd.” Jude 7.
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
Njalo biir buñ tàmmbalee bu tàmbee 11 Septembre 2001 te di jeex ci yoonu-dibéeru dimanche bu nekk ci kanam, màndargaalam mooy sàkk bu “Dëgg,” ndaxte ci diggante jamono jooju, ci weeru juillet 2023, baat bu réy bu malaaka mu mag mi tàmbee liggéeyu dekkal ñi deeoon ci Kirist, ñiy tànn a dégg baatam bu digg bi. Seetleen ne 2023 ñëw na ginnaaw ñaar-fukk ak ñaar at ginnaaw 2001, te ñaar-fukk ak ñaar mooy benn fukki ñaari téeméer ak ñaar-fukk, te loolu mooy màndarga lëkkalookug Yàlla ak nit, te itam mooy màndargay yeesalaat.
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
Ci weeru 2023, malaaka bu mag tegu, bi kenn du ku dul Yeesu Kirist, te moom mooy Dëgg gi, moom itam mi ngi nekk Miikaayil, te moom mooy Alfa ak Omega bi wàcc ak benn bataaxal ci Yaramam. Téere bu ndaw bi nekk ci loxoom mooy wàll bu Daniyeel biñ tëj ba bés yu mujj ya.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
«Ci Biir bu Sell bi, téere yi yépp ci Biibël bi daje te muj fi. Fii la matale téereb Daniel nekk. Benn bi ab yonent la; beneen bi nag ab xamle la. Téere biñ tëj ak kërëm, du Biir bu Sell bi, waaye mooy boobu cér ci yonent gi Daniel bu jëm ci bés yu mujj yi. Malaakam bi santaane ne: “Waaye yaw, éy Daniel, tëjël wax yi, te tëj téere bi ba ci jamono ji mujj.” Daniel 12:4.» Acts of the Apostles, 585.
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
Benn ci yonent yi ci kàddug wax ju Daniel, te jëm ci mujjug àddina, mooy benn-fukki benn. Moo di juróom-benni aaya yu mujj yi ci benn-fukki benn, waaye gën a wér, mooy jaar-jaari mboolem nettali yi nekk ci biir benn waxtu ci surgaas boobu, te ñu delloo leen ci juróom-benni aaya yu mujj ya.
“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.” Manuscript Releases, number 13, 394.
«Amunu jotul benn baña yàqu. Jamono yu metti ñëw nañu ci sunu kanam. Àddina bi yëngu na ak xelum xare. Léegiul dara, ay xew-xewi metit yi waxees na ci yoonent yi dinañu am. Yoonent bi nekk ci Daniel saraxleek 11 jot na ngir mat sëkk. Lu bare ci jaar-jaar bi amoon ngir matal yoonent bii, dina dellu am.» Manuscript Releases, number 13, 394.
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
Saar fukki ci Daniel kapitel fukk ak benn, day wone jaar-jaar buy dellu ci saar ñeent-fukk ak benn, ndax ci saar ba buur bu bëj-gànnaar taxaw ci suuf su tedd ji. Jaar-jaaru saar fukk ak benn bi day xamale kanam bi sëriñ xare bu Room bi, Pompey, duggale Yuda ak Yerusalem ci njaam.
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. Daniel 11:16.
Waaye ki ñëw aay ci moom dina def li mu bëgg, te kenn du taxaw ci kanamam; te dina taxaw ci suuf su tedd bi, te ci loxoom lañuy ko alag. Daniel 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
Maa ngi bëgg a jëfandikoo kàddu bii ni ab taxawaayu dëgër ngir seet sunu xalaat ci kàddu yi jiitu kàddu boobu, moo tax dinaa tëral jëfandikoo xam-xam boobu ba noppi. Danu namm a won ne jaar-jaar bi topp te ànd ak tasug nguuru Aleksaandar Maag mi ci kàddu ñetteel ak ñeenteel, tambalee na ci atum 1989, te mu teg seen bopp ci xamale xare bu Ukrain bii fi nekk léegi, ndamug Putin ci kaw doole yi Gànnaar yi, ak noonu itam ñàkkam bi mu ci topp, te loolu di dugal ci kàddu fukk ak juroom-benn.
“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 mënul woon a taxaw ci kanam Antiokis, buur bu bëj-gànnaar, Antiokis it mënul woon a taxaw ci kanam waa Room, yi ñëw nag di ko xeex. Benn nguurat dootuloon a man a doxandéem ak kàttan gii di yokku. Siri waa Room daan nañu ko, te yokk ko ci nguurug Room, ba mu nekke woon ne Pompée, atum balaa Kirist 65, dindi Antiokis Asiaticus ay alalam, te wàññi Siri ba muy jëm di porowaasu 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 161, 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 la waroon itam taxaw ci Réew mi Sell mi, te rey ko. Rooma am na lëkkalook ak askanu Yàlla, Yawut yi, ci jàppale gu ñoo bokk, ci atum kanam gi J.K. 161, te bu ba noppi dale fa la am berab bu mag ci kalandriye wu yëglekatu wax yi. Waaye moom, amuloon sañ-sañu nguuru ci Yude ngir nangu ko ci ay xeetu xare yu dëgg, ba ci atum kanam gi J.K. 63; te loolu amoon na ci ni mu 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 Pompee delloo gannaaw ba mu jógee ci xareem ak Mithridates, buur bu Pontus, ñaari nit ñuy xeexante, Hyrkanus ak Aristobulus, dañoo doon jàppante ngir kaalaama bu Yude. Seen mbir àgg na ci kanam Pompee, te mu gaaw a gis ne waxin Aristobulus jubul; waaye dafa bëgg a yeggale dogal ci mbir moomu ba gannaaw yoonam bu mu yàggoon a bëgg ca Araabi, di digoon ne bu ko defee dina dellusi, te àtte seen mbir ni ko mel ne moo yell te baax. Aristobulus, mi xam xalaatu Pompee ci biir dëgg, gaawoon a dellu Yude, jëfandikoo ay armam ci nitam, te waajal aaru gu tar, dogu ne ci bépp loraange dina denc kaalaama ga, gi mu gisoon ne dees na ko dogal kenn ku ko moomul. Pompee topp ko bu baax, di dàq ki daw. Ba mu jëgee Yerusalem, Aristobulus, mi tàmbalee réccu yoonam, génn na ngir daje ak moom, te jéem a defar mbir yi ak kóllëre gu mat sëkk ak xaalis yu réy. Pompee, nangu xayma boobu, yónnee Gabinius ak kurélug xarekat ngir jot xaalis yi. Waaye bi njiitu mbooloo xare boobu agsee Yerusalem, fekk na bunt yi tëj ci kanamam, te ñu wax ko ca kaw tata ya ne dëkk ba du sax ci kóllëre googu.”
“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 ci mbugal, mu jébbal Aristobulus, ki mu woon dëkkoo ak moom, ci jéng; te ci saa si mu jóg yoon dem Yerusalem ak bépp mbooloom soldaaram. Ñi doon topp Aristobulus dañoo bëgg a aar bérab ba; ñi doon topp Hyrcanus, ñoom, a ubbi bunt yi. Gannaaw ñoo ëppoon te ñoo manoon ci mbir mi, Pompey jot na ci dugg gu libre ci dëkk ba. Noonu nag, ñi doon ànd ak Aristobulus dañu dëgmal ca tundu kër Yàlla ga, te ñu dogu woon bu mat a ne dañuy aar fa ni Pompey itam dogu woon a jël ko ci doole. Gannaaw ñetti weer, ñu def nañu ab xar ci miir ma mu tolloo ak ngir man a songe; te ñu jël bérab ba ci gémmiñ sabar. Ci rey-rey bu metti ba mu topp, fukk ak ñaar junni nit ñu rey. Li daldi doon lu yéem, ndax, ni bindkat jàllale ko, dafa metti xol gis saraxalekat yi, bi ñuy def seen liggéeyu Yàlla booba, nekk ak loxo gu dal ak xel mu sax di topp seen liggéey gu ñu daan def, mel ni xamuñu jàq-jàq bu doy waar wi dëppoo lépp ci seen wër, doonte seeni xarit di ñu rey ci seen wet, te doonte sax yeneen yoon seen deret booleek deretu sarax yi ñuy jébbal.”
“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.” Uriah Smith, Daniel and the Revelation, 259, 260.
«Bi Pompei jeexalee xare bi, mu yàqaat miiri Yerusalem, jël ay dëkk yu bare jële leen ci nguurug Yudee di leen jox ci sañ-sañu Siri, te mu teg Yawut yi wareef. Noonu la, yoon wu njëkk, Yerusalem nekk ci loxoy kàccookat gu réy ga nga xam ne mooy gaaw gi war a yor “suuf su tedd si” ci ay loxoom yu weex-jëf, ba mu ko rey lépp te alag ko.» Uriah Smith, Daniel and the Revelation, 259, 260.
We will continue this study in our next article.
Dina yokk sunu njàngat ci sunu waatukaay bu bees bi di ñëw.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
“Li ëpp ne amul benn xuloo mbaa yëngu-yëngu ci biir askanu Yàlla waruñu koo jàppe ni loolu mooy firnde gu wér ne ñoom dañuy sax ci njàngale gu wér. Am na lu war a tax ñu ragal ne xanaa duñu xàllale bu leer dëgg ak njuumte. Bu amul benn laaj bu bees buy tàmbalee ndax seet ci Mbind mi Sell mi, bu amul it benn wuuteb gis-gis buy tax nit ñi seet Biibël bi ci seen bopp ngir wóor ne am nañu dëgg gi, ba noppi dina am ñu bare léegi, ni ci jamono yu yàgg ya, yu daan sax ci cosaan te di jaamu lu ñu xamul.”
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Ñu ma won ne ñu bare ñi wax ne am nañu xam-xam ci dëggu jamono jii xamuñu li ñuy gëm. Xamuñu firnde yi aju ci seen ngëm. Amuñu xam-xam gu jub ci liggéeyu jamono jii. Bu waxtu nattu gi agsee, am na ay nit ñi di waareel léegi ci kanamu ñeneen te dinañu gis, bu ñu seetee xalaat yi ñuy taxawal, ne am na ci ay mbir yu ñu mënul a joxe benn sabab bu neex te doy. Ba ñu leen nattu noonu, xamuñuwoon seen réyug ñàkk xam-xam. Te itam am na ñu bare ci mbooloo mi ñuy jàpp ne xam nañu li ñuy gëm; waaye, ba pexe ak werante génnee, xamuñu seen bopp ci seen néew doole. Bu ñu tàqalee ak ñi bokk ak ñoom benn ngëm te ñu war a taxaw kenn ci boppam, moom rekk te doŋŋ, ngir leeral seen ngëm, dinañu yéemu gis ne seen xalaat ci li ñu nangu woon ni dëgg dafa jaxasoo lool. Wóor na ne am na ci sunu biir dëddug Yàlla miy dund ak dellu ci nit ñi, di teg xel mu nit fa xel mu Yàlla waroon nekk.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
«Yàlla dina yégle ay nitam; bu yeneen yooni jàppul, ay njàngat yu jubadi dinañu dugg ci seen biir, te loolu dina leen setal, tase xeex bi ak pepp bi. Boroom bi woote na ñépp ñi gëm kàddoom, ngir ñu yewwu génn nelaw. Leer gu am solo agsi na, te méngoo na ak jamono jii. Moo di dëggu Biibël bi, buy wone fitna yi nekk ci sunu wet. Leer googu war na nu jiite ci jàng Mbind mi ak far seet gu wér te gëna xóot ci taxawaay yi nu yor. Yàlla bëgg na ñu seet ba xam bu baax, ak muñ ak sax, mbooleem wàll yi ak taxawaayi dëgg, ci ñaan ak woor. Gëmkat yi waruñu dal ci njort ak xel yu leerul ci lu dëgg di. Seen ngëm war na sampu bu dëgër ci kàddu Yàlla, ngir bu waxtu nattu bi agsee te ñu yóbbu leen kanamu kuréeli àtte ngir ñu tontu ci seen ngëm, ñu man a joxe lay ci yaakaar ji nekk ci ñoom, ak lewet ak ragal.»
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Yëngal, yëngal, yëngal. Mbir yi nu di joxe àddina war na nekk ci nun ab dëgg gu wóor te dund. Am na solo lool ci ne, bu nuy sàmm njàngale yi nu jàppe ne ay dogal yu njëkk ci ngëm, bu nu bañ a may sunu bopp nu jëfandikoo ay xalaat yu baaxul ba mat sëkk. Loolu man naa jariñ ngir noppi ku nuy werante, waaye du maggal dëgg gi. War na nu joxe ay xalaat yu wér, yu dul rekk noppi sunuy weddi-kat, waaye yu mana dékku ci seetlu gu gën a jege te gën a xëy. Ci ñi jàngal seen bopp ngir di werante, am na fi màggalug risku ne duñu doxale Kàddu Yàlla ak njub gu wóor. Bu nu daje ak ku nuy weddi, sunu coono bu dëgg war na nekk ci joxe mbir yi ak anam wu mana yóbbu kóolute ci xelam, te bañ a seet rekk ni nu di yokk kóolute ci boroom ngëm.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Lu nit nit ndaw xel nit ki mën a yokk, bu bañ benn xeesal xalaat ne amul soxla ci seet bu mat te sax ci Mbind mi Sell yi ngir gëna am leer. Nun, ni nit ñu woote, ku nekk ci sunu bopp dañu nu woo ngir doon taalibey waxu yonent yi. War nañu wottu ak farlu ngir man a xam benn leeru ndamte bu Yàlla di nu wone. War nañu jàpp njalbéen yu njëkk yu dëgg; te jaarale ko ci njàng mu ànd ak ñaan, mën nañu jot ci leer lu gëna rõy, te loolu manees na koo indil kanam ñeneen.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“Bu waa Yàlla nekk ci jàmm te doy seen xam-xam bu ñu am léegi, kon man nanu wóor ne du leen may ndam. Coobareem mooy ñuy sax di dem kanam ngir jot leer gu yokku te di gën a yokku, gi leen di leeral. Taxawaayu kërceg gi léegi neexul Yàlla. Dafa amoon ag muñoo-bopp gu tax ñu gisul ne am na soxla ci yeneen dëgg ak leer gu gën a mag. Nu ngi dund ci jamono jii nga xam ne Seytaane mi ngi liggéey ci sunu ndeyjoor ak ci sunu càmmoñ, ci sunu kanam ak ci sunu gannaaw; teewul ñu nit ñi nu doon, nu ngi nelaw. Yàlla bëgg na baat bu ñu dégg, buy yëngal ay doomam ngir ñu jëf.” Testimonies, volume 5, 707, 708.